ion of his discourses [176:2].

This interpretation depends altogether on the assumption that the
extracts relating to St Mark and St Matthew belonged to the same
context; but this is only an assumption. Moreover it introduces into the
extract relating to St Mark a contrast which is not only not suggested
by the language, but is opposed to the order of the words. The leading
idea in this extract is the absence of strict historical sequence in St
Mark's narrative. Accordingly the emphatic word in the clause in
question is [Greek: suntaxin], which picks up the previous [Greek:
taxei], and itself occupies the prominent position in its own clause. If
our author's interpretation were correct, the main idea would be a
contrast between a work relating deeds as well as sayings, and a work
relating sayings only; and [Greek: logion], as bringing out this idea,
would demand the most emphatic place ([Greek: ouch hosper ton logion
suntaxin poioumenos]); whereas in its present position it is entirely
subordinated to other words in the clause.

The examples quoted above show that 'the oracles' ([Greek: ta logia])
can be used as co-extensive with 'the Scriptures' ([Greek: hai graphai])
in the time of Papias. Hence it follows that 'the Dominical Oracles'
([Greek: ta kuriaka logia]) can have as wide a meaning as 'the Dominical
Scriptures' (_Dominicae Scripturae_, [Greek: ai kuriakai graphai])--an
expression occurring in Irenaeus and in Dionysius of Corinth
[177:1]--or, in other words, that the Gospels may be so called. If any
difficulty therefore remains, it must lie in the _second_ of the two
assumptions which I mentioned above--namely, that no Evangelical record
could at this early date be invested with the authority implied by the
use of this term, or (in other words) could be regarded as Scripture.
This assumption again is contradicted by facts. The Gospel of St Matthew
is twice quoted in the Epistle of Barnabas, and in the first passage the
quotation is introduced by the common formula of Scriptural
reference--'as it is written' [177:2]. To what contortions our author
puts his argument, when dealing with that epistle, in the vain attempt
to escape the grip of hard fact, I shall have occasion to show when the
proper time comes [177:3]. At present it is sufficient to say that the
only ground for refusing to accept St Matthew as the source of these two
quotations, which are found there, is the assumption that St Matthew
could not at t